The brothers and fathers of the Augustinian and Jesuit orders were among the most despicable people in the New World: killing, maiming, aborting fetuses, while robbing the poor and gorging themselves on the cattle and food of the land while stealing gold and gems and smashing native artifacts and handicrafts with the blessing of the unholy Roman Catholic Church. By 1570 the Inquisition had established independent tribunals in Peru and Mexico City for the purpose of “freeing the land, which has become contaminated by Jews and heretics.” Natives who did not convert to Christianity were burned like any other heretic–regardless of age, gender, infirmity, or other reasons. What mattered to the Inquisitors was enriching the church and themselves–a cry that would be heralded throughout Europe, not only by Roman Catholics but even by Luther and those who followed Calvin and Knox.

In Mexico, Dominicans, Augustinians, and Jesuits were known to own “the largest flocks of sheep, the finest sugar ingenios, the best kept estates … ” The Church, particularly in South America, supported the enslavement of native inhabitants and theft of native land. A 1493 papal Bull justified declaring war on any natives in South America who refused to adhere to Christianity. As the jurist Encisco wrote in 1509:

The king has every right to send his men to the Indies to demand their territory from these idolaters because he had received it from the pope. If the Indians refuse, he may quite legally fight them, kill them, and enslave them, just as Joshua enslaved the inhabitants of the country of Canaan.

Orthodox Christians defended slavery as part of the divinely ordained hierarchical order. Their Bible supported and continues to support the institution of slavery:

Both the bondmen, and thy bondmaids, which thou shalt have, shall be of the heathen that are round about you; of them shall ye buy bondmen and bondmaids. Moreover of the children of the strangers that do sojourn among you, of them shall ye buy, and of their families that are with you, which they begat in your land: and they shall be your possession. And ye shall take them as an inheritance for your children after you, to inherit them for a possession; they shall be your bondmen for ever. [Leviticus 25:44-46]

St. Paul instructed slaves to obey their masters [Ephesians 6:5; I Timothy 6:1; Titus 2:9-10]. St. John Chrysostom wrote:

The slave should be resigned to his lot, in obeying his master he is obeying God …

St. Augustine, in The City of God, wrote:

… slavery is not penal in character and planned by that law which commands the preservation of the natural order and forbids disturbance.

St. Augustine (San Agustin or San Agostino) of Hippo (Algeria) was the most evil and vile of all bishops in the emerging Christian Church. A frequenter of whores (by one of whom he had a son named Adeodatus, who traveled with him to Milan where his father taught rhetoric, but died before returning with his father and grandmother to Hippo), Augustine found justification in the torture and tormenting the maimed, elderly and very young. It is debateable when he left his prostitute and kept his bastards near him. Augustine’s attitude on sex was unique, as it would be for his later followers. For a while Augustine was engaged to an eleven-year-old child. He broke that relationship off even though officially engaged to her, because of the rantings of his mother Monica (whom Roman Catholics consider a saint).

Augustine did not mourn long but took a second concubine, younger than the first. It was during this period that he uttered his famous prayer, “Grant me chastity and continence, but not yet” (da mihi castitatem et continentiam, sed noli modo). See his “Confessions” 8.7.17.

Augustine’s conversion to Christianity and ascent to a bishopric was anticlimactic, but in his writing he made it an emotional appeal for others to join him, realizing he had fallen from “grace.” (Text from “The Confessions of St Augustine” (Book 8, Chapter 12) translated from the Latin by J.G. Pilkington, in A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church edited by Philip Schaff, Series I, Vol. I (Edinburgh: T&T Clark, 1882).) He was Baptized by Ambrose during the Easter Vigil April 24, 387. His friend Alypius and his son Adeodatus were baptized at the same time, but maintained many of his original ideas on life and liberty and women. The bishop’s crass attitude towards women, especially young girls, spilled over dramatically among his scribes and those who founded an order based on his plagiarized works (Augustinian monks). Augustinian friars were among the most notorious murderers of young children after forced sex in the New World, especially in Peru (a nation still scared by Augustinian friars and priests) and Mexico (where Jesuits and the nefarious Opus Dei hold enormous sway over the government).

Mayan scribes in Central America wrote:

Before the coming of the Spaniards, there was no robbery or violence. The Spanish invasion was the beginning of tribute, the beginning of church dues, the beginning of strife.

This must be understood in light of the writings of St. Augustine. Augustine developed a theology of just war–as opportunistic as that of any Moslem jihadist. He argued that war that acceptable under certain conditions. First, war must occur for a good and just purpose rather than for self-gain or as an exercise of power. Second, just war must be waged by a properly instituted authority such as the state. Third, peace must be a central motive even in the midst of violence even if rape was used as a means to obtain submission to the authorities. Cp. this with his De sermone Domini in monte, 1:16:46.

When the Augustinians and Jesuits, Dominicans and Franciscans began to abort pregnant women reasoning they were carrying future heretics, there was no outcry. In fact, most Augustinians in the New World recited the words of their saint (who was canonized by his congregation, not by the entire church) who had argued centuries earlier: that it was not a grave matter to participate in aborting a fetus. That depended on whether or not the fetus had yet received a soul. According to the beliefs of Augustine and his disciples, a soul was not installed into a fetus until after 40 days for males, and 90 for females. See: John C. Bauerschmidt, (1999). “Abortion”. in Allan D. Fitzgerald (ed.). “Augustine Through the Ages: An Encyclopedia.” Wm. B. Eerdmans Publishing. pp. 1.